Life and Teachings of
Sri Srimad Bhakti Prajnana Kesava Gosvami
First Part
Bhagavata Guru-parampara
In accordance with the needs of the times and for the welfare of the world, the supremely merciful Sri Bhagavan and His dear associates descend, bringing the gifts of their instructions. They drive far away all godless persons, whose atheistic thoughts are averse to dharma, and they establish sanatana dharma in the form of suddha-bhakti, which is the means for the eternal welfare of the jivas. In the present yuga with its powerful influence of Kali, Sri Gaurasundara, the munificent incarnation of Kali-yuga, saves the fallen souls by bestowing prema (love of God) which had not been given previously. His followers, who are themselves in the line of Sri Svarupa Damodara and Rupa Gosvami, have appeared on this earth as Sri Gaurasundara’s potencies in the form of acaryas. They appear in order to immerse the ignorant jivas, who are intoxicated by materialism, in suddha prema-dharma (pure love of God).
By the desire of Sri Bhagavan, these acaryas use infallible scriptural evidence and irrefutable logic to demolish and utterly destroy the non-vedic doctrine of Acarya Sri Sankara. This philosophy, which is known as brahma-vada, describes Para-brahman1 as nirvisesa2 and nihsaktik3. It is a concealed form of bauddha-vada (Buddhism), advaita-vada (monism) or mayavada philosophy. Having accomplished this, the acaryas have established the authentic and transcendental bhagavat-tattva, which establishes Parabrahman as savisesa4, sarvasaktiman5, and rasa-svarupa6. Among these followers of Sri Gaurasundara, the most worshipable Acarya Kesari Pasanda-gajaika-simha Om Visnu-pada Astottara-sata Sri Srimad Bhakti Prajnana Kesava Gosvami Maharaja is the foremost.
Sacinandana Gaurahari, who is Sri Krsna Himself, possessing all the specialities of the previous incarnations and radiant with the mood and luster of Srimati Radhika, appeared 500 years ago together with His own associates. In a very short time, through the process of nama-sankirtana, Sri Gaurahari spread bhakti-rasa, the mellows of pure love of God, throughout the entire world. In order to fulfill the Lord’s innermost desire, His dear associate, Srila Rupa Gosvami, established suddha bhakti rasa in his Sri Bhakti-rasamrta-sindhu, Sri Ujjvala-nilamani and other literature. Recently, Jagad-varenya7 Astottarasata Sri Srimad Bhaktisiddhanta Sarasvati Gosvami Prabhupada, the crown jewel of the acaryas in the line of Srila Rupa Gosvami, powerfully inundated the whole world with the wave of pure bhakti. Amongst the maha-purusas who sincerely and selflessly contributed to spread the teachings of Srila Prabhupada, Om Visnupada Sri Srimad Bhakti Prajnana Kesava Gosvami is the foremost.
Real knowledge of transcendental matters can never be obtained through the material senses, for Bhagavan, bhakti and the bhakta are all beyond the purview of sense perception. In this world one may be able to describe the character of literary, historic, political, munificent or moral personalities, along with their identity and circumstances of birth. However, it is not possible to describe the character of a bhakta of Sri Bhagavan through the material senses, for bhaktas are perceived purely by their own mercy. We can only understand something about the extraordinary transcendental character of the bhaktas of Bhagavan when, by their grace, they display their character in the pure heart of a person devoted to the service of Bhagavan (sevonmukha).
yasya deve para bhaktir yatha deve tatha gurau
tasyaite kathita hy arthah prakasante mahatmanah
(Svetasvatara Upanisad 6.23)
”All the hidden meanings of the srutis are revealed only in the heart of that great soul who has the highest transcendental devotion towards Sri Bhagavan and also His representative, Sri Gurudeva.”
Transcendental objects have no birth and death and no father and mother; this is true of Vaisnavas as well. They are not subject to birth and death, nor do they have worldly family, caste, or asrama. In this material world the Vaisnavas’ material situations are only a performance of prakata (manifested) and aprakata (unmanifested) pastimes. By the desire of Sri Bhagavan, Vaisnavas, or bhaktas appear in this world in some family or lineage, but the sastras forbid us to think that they have a material origin.
arcye visnau siladhir-gurusu naramatir vaisnave jati-buddhir-
visnor-va vaisnavanam kalimala-mathane pada-tirthe ’mbu-buddhih
sri-visnor-namni mantre sakala-kalusahe sabda-samanya-buddhir-
visnau sarvesvarese tad-itara-samadhir-yasya va naraki sah
(Padma Purana)
”One becomes a resident of hell if he thinks the Deity to be mere stone; Gurudeva to be an ordinary human being; the Vaisnavas to belong to some caste; the water which has washed the lotus feet of Visnu or the Vaisnavas to be ordinary water; the mantra and holy names of Visnu, which destroy all sins, to be ordinary sounds; and the Supreme Lord Visnu to be equal to the demi-gods.”
Therefore, according to the transcendental scriptures, those who attempt to determine a Vaisnava’s birth, family, caste, etc. in the material world are fools, hypocrites and offenders to that Vaisnava. Na karma-bandhanam janma vaisnavanam ca vidyate (Padma Purana): “Vaisnavas are not under the jurisdiction of birth and karma. Satvata sastras prohibit considerations of material birth, family, caste and so forth for Vaisnavas.”
Transcendental knowledge which is received through the bhagavata guru-parampara is the real identity of the Vaisnavas. Sruti8, smrti9 and Srimad-Bhagavatam, the spotless purana, are the indisputable methods for defining the Vaisnava family lineage. Paramaradhyatama Srila Gurupadapadma Sri Srimad Bhakti Prajnana Kesava Gosvami Maharaja has personally described his own Vaisnava family succession in Gaudiya-giti-guccha, which he compiled and edited. He describes it as follows, following in the footsteps of Sri Kavi Karnapura, Sri Baladeva Vidya-bhusana and Sri Bhaktisiddhanta Sarasvati Thakura.
sri krsna-brahma-devarsi badarayana-samjnakan
srimadhva-sripadmanabha-srimannrhari-madhavan
aksobhya-jayatirtha-srijnanasindhu dayanidhin
srividyanidhi-rajendra-jayadharman kramadvayam
purusottama-brahmanya-vyasatirthasca samstumah
tato laksmipatimsrimanmadhavendranca bhaktitah
tacchisyan srisvaradvaitanityanandan jagadgurun
devamisvarasisyam sricaitanyanca bhajamahe
srikrsnapremadanena yena nistaritam jagat
mahaprabhu-svarupa-sridamodarah priyam karah
rupasanatanau dvau ca gosvami pravarau prabhu
srijivo raghunathasca rupapriyo mahamatih
tatpriyah kaviraja-srikrsnadasa-prabhurmatah
tasya priyottamah srilah sevaparo narottamah
tadanugatabhaktah srivisvanathah saduttamah
tadasaktasca gaudiyavedantacaryabhusanam
vidyabhusanapadasribaladevasada srayah
vaisnavasarvabhaumah srijagannatha prabhustatha
srimayapuradhamnastu nirdesta sajjanapriyah
suddhabhaktipracarasya mulibhuta ihottamah
sribhakativinodo devastat priyatvena visrutah
tadabhinnasuhrdavaryo mahabhagavatottamah
srigaurakisorah saksad vairagyam vigrahasritam
mayavadi-kusiddhanta-dhvantarasi-nirasakah
visuddhabhaktisiddhantaih svantah padmavikasakah
devo’sau paramo hamso mattah srigaurakirttane
pracaracarakaryesu nirantaram mahotsukah
haripriyajanairgamya om visnupadapurvakah
sripado bhaktisiddhanta sarasvati mahodayah
sarve te gauravamsyasca paramahamsavigrahah
vayanca pranata dasastaducchista grahagrahah
Bhagavata parampara—
krsna haite caturmukha, haya krsna sevonmukha,
brahma haite naradera mati
narada haite vyasa, madhva kahe vyasadasa,
purnaprajna padmanabha gati
nrhari madhava vamse, aksobhya-paramahamse,
sisya bali’ angikara kare
aksobyera sisya jaya- tirtha name paricaya,
tanra dasye jnanasindhu tare
taha haite dayanidhi, tanra dasa vidyanidhi,
rajendra haila tanha haite
tanhara kinkara jaya- dharma name paricaya,
parampara jana bhala mate
jayadharma-dasye khyati, sripurusottama yati,
taha ha’te brahmanyatirtha suri
vyasatirtha tanra dasa, laksmipati vyasadasa,
taha ha’te madhavendra puri
madhavendra purivara, sisyavara sri isvara,
nityananda sri advaita vibhu
isvarapurike dhanya, karilena sricaitanya,
jagadguru gauramahaprabhu
mahaprabhu sricaitanya, radha krsna nahe anya,
rupanuga janera jivana
visvambhara priyankara, sri svarupa damodara,
srigosvami rupasanatana
rupa priya mahajana, jiva raghunatha hana,
tanra priya kavi krsnadasa
krsnadasa priyavara, narottama sevapara,
janra pada visvanatha asa
visvanatha bhaktasatha, baladeva jagannatha,
tanra priya sribhakati vinoda
mahabhagavatavara, srigaurakisoravara,
hari bhajanete janra moda
srivarsabhanavivara, sada sevyasevapara,
tanhara dayitadasa nama
ei saba harijana, gaurangera nijajana,
tandera ucchiste mora kama
“Sri Krsna is the original jagadguru of the Sri Brahma-Madhva-Gaudiya Vaisnava guru-parampara. It was He who transmitted the science of suddha-bhakti to the heart of Caturmukha Sri Brahma. Sri Brahmaji, in turn bestowed this knowledge on Sri Narada, who gave it to Sri Vedavyasa. Vedavyasaji accordingly passed on the knowledge in the line of parampara to Sri Madhvacarya. It was then imparted from guru to disciple in this order: Sri Padmanabha, Sri Nrhari, Sri Madhava, Sri Aksobhya, Sri Jayatirtha, Sri Jnanasindhu, Sri Dayanidhi, Sri Vidyanidhi, Sri Rajendra, Sri Jayadharma, Sri Purusottama Tirtha, Sri Brahmanya Tirtha, Sri Vyasa Tirtha and Sri Laksmipati Tirtha Acarya, who was the guru of Sri Madhavendra Puri. Sri Madhavendra Puri’s disciples were Sri Isvara Puri, Sri Nityananda Prabhu and Sri Advaita Acarya. Jagadguru Sri Gauranga Mahaprabhu made Sri Isvara Puri very fortunate by accepting the shelter of his lotus feet. Sri Caitanya Mahaprabhu’s beloved Sri Svarupa Damodara followed in the line, and was succeeded by His dear Sri Rupa Gosvami and Sri Sanatana Gosvami. Sri Jiva Gosvami and Sri Raghunatha Dasa Gosvami accepted the shelter of Sri Rupa’s lotus feet. The object of mercy of these two was Sri Krsna Dasa Kaviraja Gosvami. Srila Kaviraja Gosvami’s beloved disciple was Narottama, and Narottama dasa Thakura’s disciple was Sri Visvanatha Cakravarti Thakura. Sri Cakravarti Thakura’s object of mercy was Sri Baladeva Vidyabhusana, who was followed in line by Sarvabhauma Jagannatha Dasa Babaji Maharaja. Srila Bhaktivinoda Thakura accepted the shelter of Sri Jagannatha Dasa Babaji’s lotus feet. Srila Bhaktivinoda Thakura’s dearmost disciple was Maha-bhagavata Sri Gaura Kisora Dasa Babaji. Sri Gaura Kisora Dasa Babaji’s object of love was Sri Varsabhanavi Dayita Dasa Jagadguru Sri Srimad Bhaktisiddhanta Sarasvati Thakuraji, who flooded the entire universe with the flow of prema-bhakti, as it was practised and taught by Sri Caitanya Mahaprabhu. Amongst Sarasvati Thakura’s beloved disciples, the foremost is Jagadguru Srila Bhakti Prajnana Kesava Gosvami Maharaja. These Vaisnavas are all Sri Hari Gaura-sundara’s dear associates and it is our desire to honour their remnants.” This bhagavata guru-parampara, beginning from Jagatpita Sri Krsna and extending to Srimad Bhaktisiddhanta Prabhupada, is Srila Bhakti Prajnana Kesava Gosvami Maharaja’s only family lineage.
Paramaradhya Srila Gurudeva humbly revealed his own identity during the Navadvipa Dhama parikrama of 1948. Grief-stricken and crying in great separation at the samadhi of Jagadguru Srila Bhaktisiddhanta Sarasvati Prabhupada in Mayapura, Srila Gurudeva said, “Svayam Bhagavan Sri Krsna is supremely merciful. Sri Gaurasundara, non-different from Sri Krsna, is also supremely merciful. Sri Nityananda Prabhu is the Deity of mercy personified. And Sriman Mahaprabhu’s associates, the Six Gosvamis, are also causelessly merciful. These things I have heard. Without doubt I was present in one form or another during their time, but no one bestowed mercy upon me, because they knew me to be extremely heinous and sinful. But Srila Prabhupada pulled me up by my hair. I am such a fallen wretch, such a great materialist with an uncontrolled nature, but he has made me a dust particle at his lotus feet. He who, due to his causeless mercy, is even more exalted then the Lord Himself, has today made me his own.”
In this speech Paramaradhya Sri Gurudeva described his own family by referring to his relationship with Jagatpita Sri Krsna; Sri Sacinandana Gaurahari; the akhanda guru-tattva Sri Nityananda Prabhu, who is non-different from Baladeva Prabhu; and Their dearmost associate, Jagadguru Srila Bhaktisiddhanta Sarasvati Prabhupada. Nowhere did he mention his material family lineage.
Appearance
Om Visnupada Sri Srila Bhakti Prajnana Kesava Gosvami Maharaja appeared on January 24th, 1898, Maghi Krsna Trtiya. He took birth in a respected and wealthy Vaisnava family in the renowned village of Vanaripada within the Varisala district of East Bengal (presently Bangladesa). Sri Gurudeva appeared in the form of a remarkable divine child, illuminating all the directions with light.
Many eminent Vaisnava saints, prominent scientists, government officials and scholars have appeared in Sri Gurudeva’s family, the celebrated Guhathakurta dynasty of Eastern Bengal. His father’s name was Sriyut Saratcandra Guhathakurta and his mother’s name was Sriyuta Bhuvanamohini Devi. Sriyut Saratcandra Guhathakurta was religious, truthful, munificent, humble and, above all, a bhakta of Sri Krsna. He had a gentle disposition and never became angry. Although he held a high government post in the law courts, throughout his life he never accepted a bribe. His qualities charmed everyone in the courts, from the highest to the lowest.
Sri Guhathakurtaji was an initiated disciple of the well-known saint, Sri Vijaya Krsna Gosvami of the Advaita parivara. Sri Vijaya Krsna Gosvami had formerly been a renowned siddha yogi, but after hearing about suddha-bhakti as preached and practised by Sri Caitanya Mahaprabhu, he became attracted and was converted to vaisnavism. Thus Sri Guhathakurta was also a staunch follower of vaisnavism. He regularly studied Srimad Bhagavad-gita, Srimad-Bhagavatam, Sri Caitanya-caritamrta and other devotional literature, and he daily practised the various aspects of bhakti such as harinama kirtana, japa, puja, and meditation. Municipal magistrates, judges, eminent lawyers and respected and learned persons in the community came to his home to hear his commentaries on the Gita and other religious literature.
Sri Gurudeva’s mother, Sriyuta Bhuvanamohini Devi, belonged to a family of landholders. She was respected as a wealthy and highly learned woman who was dedicated to morality, and was very serious and thoughtful. She was skilled in all kinds of work, and in her father-in-law’s house she was responsible for housekeeping and also for all the tasks related to the land. On the one hand, Bhuvanamohini Devi was a veritable deity of motherly affection and compassion. On the other hand, she was a strict matriarch for her sons and subordinates. She would use her great expertise to smooth out and solve all the extremely complicated problems related to the land.
Everyone became happy when the transcendental infant maha-purusa (great soul) appeared in the home of this virtuous and prosperous couple. The newly-born child had effulgent eyes and a beautiful physique endowed with all auspicious signs. This vision of his beauty enchanted the elder men and women of the neighborhood, inspiring them to praise and bless both the parents and the child. Seeing the baby’s golden-toned limbs and splendorous, fair, moon-like face, people started to call him ’Jona,’ which is short for ’jyotsna’ (moonbeam).
The renowned astrologers of the area were amazed upon seeing the auspicious astrological configurations, zodiac sign, naksatra, tithi, particular day and numbers in the chart, for the time of birth of this child. With great attention they advised Sri Sarat Babu to take special care of the child’s upbringing. They prophesised to Sri Gurudeva’s father, “Some day in the future this boy will be famous as a transcendental and brilliant maha-purusa. According to his horoscope, this boy will become bhakti-prajnana, an eminent scholar of bhakti scriptures. He will also be a brahmacari-sannyasi and an acarya. He will be brave, wealthy, renounced, a conqueror of the senses, tolerant, steady-minded, munificent and a topmost religious maha-purusa. He will have a tall, beautiful body possessing exquisite qualities.”
Years later, the predictions of those astrologers were supported by Sri Vaikunthanatha Mahodaya, the famous astrologer of Narma, a village within the Medinipura district. He was astonished to see Sri Gurudeva’s horoscope and with delight he wrote, “This person took birth at the moment when all auspicious yogas were present. Additionally, the inner state of Jupiter is present in the middle part, which will begin to give good results from the age of 4 years and 3 months. After that, a rajayoga is indicated which denotes inexhaustible, miraculous service to Bhagavan Sri Krsna, the controller of Vidhata (Brahma) who controls the destiny of the jivas. This signifies that the flow of inconceivable sakti of suddha Vaisnavas will through him bring inner realizations to the bewildered jivas. This day will come soon. Additional reflections are not required. In a short time countless suddha Vaisnavas will come together to praise the limitless glory of the unparalleled Jagadguru Srila Sarasvati Prabhupada.”
The pandits and astrologers named the baby Sailendranatha Guhathakurta, but he was popularly known as Jona. The respected Sri Sarat Babu called his dear son Janardana. Later on the boy became known as Vinodabihari. Seeing the astonishing transcendental beauty of her son and thinking it too good to be true, Sriyuta Bhuvanamohini was constantly fearful that the boy would not remain alive for long. She always prayed intensely to the Lord to grant her son a long life.
Childhood
There is a proverb: “Coming events cast their shadows before them,” and even from early childhood remarkable events occurred in Sri Gurudeva’s life. Once, his affectionate mother was visiting Dudhal, her father’s village. She gave the baby a full-body oil massage, put him to sleep in the morning sunshine in the courtyard, and then busied herself nearby with household chores. Suddenly, a big eagle caught the tiny baby in its talons and flew into the sky. Seeing this, the mother screamed, neighbors started shouting, and everyone began to chase the eagle. Near the village was a pond in which large pieces of betelnut bark were floating like little boats. For some reason—who can tell why?—the eagle flew down and slowly placed the child on the boat-like bark. Seeing this, the people came running, lifted the boy from the water, and put him in his mother’s lap. The mother, who was almost unconscious with terror, again returned to life. Everyone felt that this was not an ordinary child and that Bhagavan had sent him for some special purpose.
In the future this child would become the Founder Acarya of Sri Gaudiya Vedanta Samiti and would fulfil the Lord’s and His devotees’ innermost desire. He would become renowned all throughout the world as Sri Bhakti Prajnana Kesava Gosvami Maharaja, a preacher of the pure vaisnava-dharma and suddha-bhakti which was practised and taught by Sriman Mahaprabhu.
From his childhood the boy Vinodabihari began to attract everyone with his transcendental qualities. Women, men, young and old all loved him dearly. Sri Saratcandra Mahodaya took his son to temples, asramas, religious assemblies and wherever discourses on Sri Caitanya-caritamrta, Srimad-Bhagavatam or the Gita were being held. Sri Sarat Babu was the object of love for all of Vijaya Krsna Gosvami’s disciples in the village of Vanaripada. He had the qualities of a sadhu and was extremely good-natured. Bhuvanamohini Devi was an ideal religious and learned woman. In this way, the boy’s upbringing began in an atmosphere of loving support and religious life.
By the time Vinodabihari was eight years old, his family had moved to the district of Noyakhali and his father was employed in the Court of Laksmipura. It was atthis time that Sri Sarat Babu left this world. He had made suitable arrangements for his three sons’ education while he was present, but after he passed away, Bhuvanamohini Devi had to face the entire responsibility of the children’s upbringing and education.
While his father was alive, Vinodabihari had studied at the National School in Noyakhali, which offered both academic education and vocational training. In addition to his textbook studies, Vinodabihari took a great interest in craftsmanship. The bench, stool and table he made in school were used in his home for a long time. Some time after his father’s demise, he returned to his paternal village of Vanaripada and enrolled at the local secondary school. During this period, the foundation stone was laid for the development of his learning and multifarious talents.
During those days, social service was acknowledged as an essential element in the building of character in a student’s life, its ultimate aim being human welfare through ethical endeavours. Vinodabihari was an exceptionally brilliant student with an incomparable ability for organization. Because of his character and training, his managerial skills always reflected high standards of religion, justice, and morality. At that time the community had no organization to help the poor and sick. Together with many enthusiastic youths, Vinodabihari established an organization which cared for the poor, the sick , and even those with contagious diseases, free of charge. Destitute people were offered various forms of aid, including food and clothes. The young men involved were generous and compassionate towards the wretched and distressed, and their organization quickly became quite famous.
One day Vinoda returned home from school late in the evening. His anxious mother was standing at the entrance of the house with a stick in her hand. Bhuvanamohini Devi, the forceful daughter of zamindars (land barons), was strict with her children. As soon as Vinodabihari entered the house, she grabbed his hand and angrily demanded, “Where have you been? Tell me! You are becoming independent, wandering around here and there at night in the company of street children. I don’t want this. Where were you? Speak up!” The boy stood calm and silent, completely without fear. When his mother again demanded an answer, he replied in a serene voice, “Some of us students have established a charitable organization which serves the destitute, helpless and sick people in various kinds of ways. I use the money you give me for snacks to help these people. We also go from house to house begging food and clothing for them. Today a destitute, childless woman was suffering from cholera. After collecting money we arranged for her to get a good diet and medical treatment. I have been engaged like this all day until this evening, and I haven’t even bathed or eaten. Now this old woman is somewhat healthy. That’s how I have been engaged until just now.” As soon as his mother heard this, the stick fell from her hands and her eyes filled with tears. Unable to utter a word, she embraced her son with both arms. She promised that in the future she would never again try to discipline him. What mother would not feel herself successful after giving birth to such a child? In the future that same boy, seeing the jivas caught in the grip of maya, would accept sannyasa and make a promise to free the jivas from that bondage.
Student-life, protection of the zamindari (land holdings) and the beginning of spiritual life
Vinodabihari’s mother made him entirely responsible for dealing with their tenants while he was only in the eighth grade. Expertise in legal matters and administration is not usually apparent in one so young. However, Vinodabihari was honoured and renowned amongst the tenants for his intelligence, generosity, mercifulness and refined consideration of justice.
In high school Sri Vinodabihari studied statistics, and then went on to study science in college. He was skilled in sports, especially football, and was the captain of the football team and other teams and clubs. While he was in college, Vinodabihari was rewarded every year for outstanding social welfare work. The headmaster of the college, observing the young man’s organizational ability and outstanding character, as well as his record of social welfare work, kept him in his own house and personally tutored him with affection.
During this period, Vinodabihari worked with other students to establish the monthly magazine, ’Prasuna’. Everyone, students and teachers alike, praised his poems and essays. Along with other intelligent and influential fellow students, he also established a society for the protection of religious values. It was then that Sri Vinodabihari proclaimed that he would remain a brahmacari throughout his life.
At that time India was striving under Mahatma Gandhi’s leadership for freedom from British rule. Not caring for their own lives, people all over India were joining the struggle for independence, either through non-violent civil disobedience or through armed revolution. The student community was also involved and Vinodabihari, who was still in high school, became a revolutionary leader. Hiding in forests and jungles, he took part in preparing a revolt against the British rule. The police were unable to apprehend him.
Even while this was going on, Vinodabihari still passed the entrance examinations for Uttarapada College, near Calcutta. After studying there for one year, he shifted to Daulatapura College. There he astonished the principal and professors of the college with his explanations of the difficult and complicated philosophical verses of Sri Caitanya-caritamrta. Sometimes he would argue with atheistic professors about transcendental subject matters, rendering them speechless with his irrefutable arguments and sastric conclusions.
Vinodabihari was now developing a taste for hearing the Gita, Bhagavatam and Sri Caitanya-caritamrta and for serving Sri Bhagavan and the bhaktas. At the same time he was becoming less involved in the engagements of atheistic society, and was losing his attraction for the atheistic university education and for receiving his degree. He became extremely eager to understand the real nature of the Supreme Truth. A verse from Caitanya-caritamrta (Adi 9.41) gave a shocking jolt to his heart.
bharata bhumite haila manusya janma jara
janma sarthaka kari kara para-upakara
“One who has taken birth as a human being in the land of Bharata (India) should make his life successful and work for the benefit of all other people.”
What is the nature of the atma (soul) and Paramatma (Supersoul)? How is it possible to have success in human life? Now he began to conduct research into these transcendental subject matters.
While Sri Vinodabihari was living in Vanaripada, he had become close to his two learned and religious paternal aunts, Sriyuta Sarojavasini and Priyatama devi. They were respectively the first and second women disciples of the world-renowned Jagadguru Sri Bhaktisiddhanta Sarasvati Gosvami Prabhu-pada. Both women were well-versed in bhakti-sastra and were accomplished poets and authors, and their personal devotional life and their teachings on bhakti had a great influence on their nephew.
In 1915, Vinodabihari went with his two aunts for a darsana of Jagadguru Srila Prabhupada at the time of Sri Gaura Purnima. Vinodabihari was drawn to Srila Prabhupada from the very first time he saw him and heard his brilliant teachings. On that occasion Vinodabihari took a firm vow that he would follow in the footsteps of this maha-purusa for the rest of his life and would spend all his time in his service. After taking part in the nine-day Sri Navadvipa Dhama parikrama and after hearing hari-katha on Sri Gaura Purnima day, he offered himself completely at the lotus feet of Srila Prabhupada. Prabhupada, understanding him to be worthy, accepted him and gave harinama to this dear disciple. Now the life of Vinod became exclusively religious.
A few days after Sri Gaura Purnima, when most of the pilgrims had departed, Srila Prabhupada gave brilliant lectures to the remaining group of devotees. It was then that he expressed his resolve to establish mathas on each of the nine islands of Sri Navadvipa dhama; to establish other Sri Gaudiya Mathas and centres for preaching suddha-bhakti in the prominent cities of Bengal and throughout India; and to establish a printing press for the printing and distribution of transcendental periodicals which would propagate the siddhanta of suddha-bhakti everywhere, in all the Indian languages.
Hearing about this desire of her Gurudeva, Sri Yuta Sarojavasini devi became happy at heart, but she inquired from Srila Prabhupada, “Right now, here at Yogapitha, there are not even enough brahmacaris to play the gongs and ring the bells at arati. How will so many mathas be taken care of?” At that time the boy Vinodabihari was sitting nearby, listening with full concentration to Srila Prabhupada’s hari-katha. Srila Prabhupada pointed to him and said, “Vinodabihari will manage all the mathas and preachingcentres.” Later this prediction came true. By Srila Prabhupada’s blessings, years later Vinodabihari became the Matha Superintendent of the main Sri Gaudiya Matha and all the branch mathas, and managed them all with great expertise. Furthermore, after Srila Prabhupada’s disappearance from this world, Vinodabihari established the Sri Gaudiya Vedanta Samiti with Gaudiya Mathas and preaching centres throughout India and around the world and thus preached suddha-bhakti everywhere.
Taking darsana of Srila Gaura Kisora Dasa Babaji Maharaja and receiving his blessings
In those days, Srila Gaura Kisora dasa Babaji Maharaja was renowned throughout Vraja-mandala, Gauda-mandala and Ksetra-mandala as a siddha babaji. He had appeared in a village in East Bengal, but early in his childhood he left his family and went to Sridhama Vrndavana to perform bhagavad-bhajana. There at Surya Kunda, where his sadhana-bhajana was strengthened by his strict renunciation, he would hear hari-katha in the association of Vaisnava Sarvabhauma Sri Jagannatha dasa Babaji Maharaja, a disciple of Sri Madhusudana dasa Babaji. Srila Gaura Kisora’s renunciation was so severe that from time to time when he felt hungry, he would eat mud from Sri Radha-kunda or the Yamuna River. As a result, he became partially blind. Like the Six Gosvamis, he would reside in one place for only a few days—sometimes in Radha-kunda, in Sridhama Vrndavana, in Varsana, in Nandagrama, in Bhandirvana, or any of the other places associated with Krsna’s pastimes. He lamented intensely in feelings of great separation from Srimati Radhika and would sing in a loud voice,
kothaya go premamayi radhe! radhe!
radhe radhe go, jaya radhe radhe
dekha diye prana rakha radhe radhe
tomar kangal tomay dake radhe radhe
radhe vrndavana-vilasini radhe radhe
radhe kanumanomohini radhe radhe
radhe astasakhira siromani radhe radhe
radhe vrsabhanunandini radhe radhe
(gosai) niyama kare sadai dake radhe radhe
(gosai) ekbar dake kesighate
abar dake vamsivate radhe radhe
(gosai) ekbar dake nidhuvane
abar dake kunjavane radheradhe
(gosai) ekbar dake radha kunde
abar dake syamakunde radhe radhe
(gosai) ekbar dake kusumvane
abar dake govardhane radhe radhe
(gosai) ekbar dake talavane
abar dake tamala vane radhe radhe
(gosai) malin basan diye gaya
vrajer dhulaya gadagadi jaya radhe radhe
(gosai) mukhe radha radha bale
bhase nayanera jale radhe radhe
(gosai) vrndavane kuli kuli kende bedaya
radha bali radhe radhe
(gosai) chapanna danda ratri dine
jane na radha-govinda bine radhe radhe
tara para cari danda suti thake
svapane radha-govinda dekhe radhe radhe
When he could no longer tolerate the separation from his worshipful Deity, Srimati Radhika, he traveled from Sridhama Vrndavana to Sridhama Navadvipa.
According to Gaudiya Vaisnava acaryas, it is possible to commit aparadha (offences) against Sri Krsna, Sri Krsna’s name and Sri Krsna’s dhama (abode). Without being free from aparadha, one cannot have the genuine mercy of these three and obtain Vraja prema, pure love of God in the mood of the inhabitants of Vraja. However, Sri Gaura, Sri Gaura’s name and Sri Gauranga’s dhama are causelessly merciful, and do not accept any offence. If one so desires, one can easily obtain Vraja prema by taking the names of Sri Gaura-Nityananda in Gaura Dhama,
krsna nama kare aparadhera vicara
nama laile aparadhira na haya vikara
bahu janma kare yadi sravana kirtana
tabhu ta na paya krsna pade prema dhana
caitanya-nityanande nai ei saba vicara
nama laile prema deya bahe asrudhara
(Caitanya-caritamrta Adi 8.24, 16, 31)
For this very reason, Sri Jagannatha dasa Babaji Maharaja and other eminent Gaudiya Vaisnava mahajanas came from Vrndavana and performed bhajana in Sri Gauda-bhumi. Srila Narottama dasa Thakura confirms this siddhanta,
gauda-mandala bhumi yeva jane cintamani
tanra hoya braja bhumevasa
gaura prema rasarnave se tarange yeva dube
se jaya vrajendrasuta pasa
“Those people who recognize the land of Sri Gauda-mandala as cintamani, or spiritual touchstone, and who reside there with great faith, quickly obtain residence in Vraja-bhumi. Those who are immersed in the great ocean of love of Sacinandana Sri Gaurahari obtain the loving service of the lotus feet of akhila-rasamrta murti10 Sri Sri Radha-Krsna. This is the supreme mystery.”
Considering these conclusions, Sri Gaura Kisora Dasa Babaji Maharaja began to perform bhajana in the town of Kuliya (presently known as Navadvipa town). Babaji Maharaja’s renunciation was of an extremely high quality, similar to that of Srila Raghunatha Dasa Gosvami. Eminent mahatmas and bhajananandis understood that their lives became successful simply by having his darsana. The most exalted mahatma, Srila Bhaktisiddhanta Sarasvati Prabhupada, chose this maha-purusa as his guru. Like Srila Lokanatha Gosvami, Babaji Maharaja was fully immersed in the bliss of internal worship of the Lord. By this absorption, he was able to distance himself from worldly entanglements, non-devotional materialists and religious hypocrites. Like the Six Gosvamis, he spent twenty-four hours a day doing bhajana and, like them, he effortlessly maintained his life by madhukari bhiksa, begging from householders to obtain just enough to survive.
It must be remembered that at that time Sridhama Mayapura, the appearance place of Sri Gaura, had not yet been completely developed. Srila Bhaktivinoda Thakura was performing bhajana in a mood of deep separation on the bank of the Ganga in Sri Godrumadvipa, not far from Sridhama Mayapura. Sri Gaura Kisora Dasa Babaji Maharaja often crossed the Ganga from the town of Kuliya to obtain the association of Srila Bhaktivinoda Thakura, who was known as the Seventh Gosvami. In Bhaktivinoda Thakura’s bhajana kutira they would discuss the magnanimous and sweet pastimes of Sri Gaura-sundara and Radha and Krsna.
On one occasion, Srila Gaura Kisora, weary of materialistic company, locked himself in the latrine of a public dharma-sala (rest-house) in Kuliya and began to perform bhajana. He found this stinking place conducive for bhajana, as he preferred the stench of the toilet to the association of materialists. People wondered where the Babaji had gone. After two or three days, the sweeper-woman arrived. As she was cleaning the stool underneath the latrine, she heard a tender voice filled with intense longing, chanting, “Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.” Glancing upwards, she was astonished to see Srila Babaji Maharaja fully absorbed in chanting harinama. He was not aware of his body or of the bad smell. The sweeper-woman immediately told the chairman of the municipality, and the news soon reached the ears of the district authorities, the police superintendent and others. Everyone came to Srila Babaji Maharaja and repeatedly requested him to come out of the latrine. “Babaji Maharaja!” they pleaded, “we have arranged a bhajana kutira for you on the banks of Bhagavati Ganga. Please go there and perform bhajana.” But Babaji Maharaja did not pay any attention to their talk and went on with his ceaseless chanting of harinama. To the incessant requests of the high officials, Srila Babaji Maharaja only replied in a feeble voice, “I am unhealthy. I am not able to open the door.” The defeated officials finally left.
A short time later, on the instructions of Srila Prabhupada, Sri Vinodabihari Brahmacari came from Mayapura with Sarojini devi, Priyatama devi and Sri Gauragovinda Vidyabhusana (later, Tridandisvami Sri Srimad Bhaktigabhasti Nemi Maharaja) to have the darsana of Srila Babaji Maharaja. However, despite their repeated requests, Srila Babaji Maharaja still gave the same excuse and would not open the door. Sri Gauragovinda Prabhu then said in a very humble voice, “Oh, Babaji Maharaja! Srila Sarasvati Thakura mercifully accepted us as his disciples. We have come here on his instruction in the great hope of having your darsana. We will be very disheartened if we cannot obtain your darsana.” When he heard this, Srila Gaura Kisora became happy and replied with extreme affection, “You are the object of Sarasvati Thakura’s affection. Come in.” Then he quickly opened the door.
Srila Gaura Kisora Dasa Babaji Maharaja now gave these devotees his darsana. They saw that he was completely absorbed in chanting his harinama on a harinama-mala made of a piece of cloth with knots. Srila Babaji Maharaja observed Sri Vinoda-bihari Brahmacari’s extremely beautiful youthful form, his sincere desire to perform bhajana, his yukta-vairagya (appropriate renunciation), and above all his guru-nistha, firm faith in his guru. Srila Babaji Maharaja blessed him, saying, “I have taken all the disasters and obstacles of your life. You should be quite fearless in performing bhajana and spreading the words of Sriman Mahaprabhu all over the world.” Hearing this blessing, Sri Vinodabihari’s eyes overflowed with tears. Falling at Babaji Maharaja’s lotus feet, he took his foot dust on his head. After hearing hari-katha for some time and worshipping Babaji Maharaja’s lotus feet, they departed for Sri Mayapura.
Years later, when Srila Gurupadapadma told us about the blessing of Srila Babaji Maharaja, he became restless and started to cry, saying, “By the causeless mercy of Srila Babaji Maharaja, we are today fearlessly preaching suddha-bhakti in the world. In the course of our preaching, we have met with such hardship and so many obstacles and even danger to our life. But by the mercy of Srila Gaura Kisora Dasa Babaji Maharaja, our strength has never became diminished, and the clouds of hardship have been quickly dispelled.”
Thus ends the First Part of The Life and Teachings of Sri Srimad Bhakti Prajnana Kesava Gosvami by Sri Bhaktivedanta Narayana Maharaja.